OLAC Record: Mungji Mung hte shadan Hkum Tsai ni majan kasat ai lam (The battle between Mungji Mung and Hkum Tsai) with English translation

OLAC Record
oai:paradisec.org.au:KK1-0879

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Title: Mungji Mung hte shadan Hkum Tsai ni majan kasat ai lam (The battle between Mungji Mung and Hkum Tsai) with English translation

Access Rights: Open (subject to agreeing to PDSC access conditions)

Bibliographic Citation: Keita Kurabe (collector), Keita Kurabe (depositor), M. Lu Htoi (speaker), 2017. Mungji Mung hte shadan Hkum Tsai ni majan kasat ai lam (The battle between Mungji Mung and Hkum Tsai) with English translation. X-WAV/MPEG/XML. KK1-0879 at catalog.paradisec.org.au. https://dx.doi.org/10.4225/72/5989e6159d3d1

Contributor (compiler): Keita Kurabe

Contributor (depositor): Keita Kurabe

Contributor (speaker): M. Lu Htoi

Coverage (Box): northlimit=27.331; southlimit=23.137; westlimit=95.335; eastlimit=98.498

Coverage (ISO3166): MM

Date (W3CDTF): 2017-02-12

Date Created (W3CDTF): 2017-02-12

Description: Translation (Gun Mai) A long time ago, when we Mung Ji people had been looking for a good and suitable land everywhere, we found a place what we are seeing now, Htingnu Kawng (Hall Elevation) that could see all around sides. Since the place was not too hot and also not too cold, it was a very good place to live and also always got fresh air. Thus, our ancestors chose the place and established a village in the Htingnu Kawng. After they established the village and had been living, there were respective hereditary chiefs. Our hereditary chiefs were Mungji chiefs, Zau Awng, and Doi Ling. Doi Ling is still alive now. They were our chiefs. Mungji chiefs were in the competition of working. When Shadan people made a competition of harvest field of their chief, people from Mungji land used to win the competition. Also in the competition of building a house, people from Mungji land used to win. One day, they made a competition of building a field hut. In that competition of building the field hut of the chief, the Mungji people won again and again. Because the Shadan people lost in the competitions and shied, they secretly planned to fight and kill the Mungji people. After they planned, one evening, there was a road located at the end of the village, which was what Shadan people usually used to return home. It was the main road that was the way to go to Na Hpaw mountain. In the past, people worked in the field for livelihood and just used to return after getting dark. The plan of the Shadan people was to hide early in the jungle and to count 1, 2, and kill the Mungji people from the back with the sword when the Mungji people returned from the field and got in their hiding place. They hid as planned and the Mungji people were also returning from the field. It was to kill the Mungji people on the way to return home from the field. When they were hiding, the Mungji people also returned home then. When the Mungji people were returning home, there was a fool in the group. It was the traditional rifle era in the past. Isn't it? Some smart guys got gun powder smell and they understood that the enemy has arrived so they silently walked. At that time, a fool said that "Shaw shi nanra." Shaw shi nanra meant 'I got the gun powder smell." Thus, the Shadan people thought that the people were aware of them. Some of them were already ahead of the road and some of them were in the middle. The enemy, the Shadan people entered in the middle and fought with the swords between the two groups. Some fought one side and some fought the other side. They continuously fought between them even did not know it was how many days. If the Shadan people crossed the field of Mungji, they cut and destroyed all the paddies. The Shadan people said that "They eat these and bully us." So, they cut and destroyed all the paddies. They killed whatever they saw. Then, the Shadan people returned their land. The Mungji people fought again against the Shadan people. When they fought the Shadan people, they also passed the paddy field of Shadan and they just made the paddies like this and like that. They were fighting like that. When other people were fighting, some Mwi Jang ran away to China because they worried that the Mwi Jang generations would be ended if everybody was killed. The one that ran away to China was Ma Tu, the fourth son among six brothers. After three generations, they came back here when the bad Chinese arrived there. Although there was fighting, the paddies were not cut and destroyed. The story is ended here. But, the ancestors said that since the Shadan people destroyed the paddies when they fought with the Mungji people, they never sufficient to eat no matter how much they had the paddy. My younger sister, Kaw Ja, who married in Shadan land said that "Sister, I think it is true what the ancestors said. Even though we got even 200 buskets of rice, it ran out before we get the new rice again. May be it is true what the ancestors said that Shadan people have no good fortune in rice production because they cut and destroyed the paddy field." In our Htingnu Kawng, if you had 100/200 buskets of rice, you were a wealthy person. Even though you had only 60/70 buskets of rice, you have enough to eat until you got the new rice again. We did not use a rice milling machine in the past. We saved rice and only 2/3 bye (a measurement unit that is used in Myanmar) used to mill by hands. We waked up very early. Some cooked rice and some milled the rice and then went to the field. It was very sufficient to eat. Until today, when we compare between what our ancestors told us and what we analyse today, it happens so. There was no longer good fortune in rice production. Have I told you how the Htingnu Kawng village was established? The war between Mungji and Shadan people was in AD 1806. And, the time that the Htingnu Kawng village was established was, when I analyse it, in AD 1680. Since the war between Mungji and Shadan people was in 1806, it was the last war between them. It was the last war with the Shadan people. Sumlut helped in the war with the Shadan people. Because Sumlut helped in the war, they gave half of Mungji land, Numhpawt village, and living together as brothers until today. It were Sumlut and Mwi Jang. When they came to Sadung land, they brought hpuja (traditional gifts) to the Mwijang house and made relationships as brothers. The end. The time of war between Hkum Tsai Yang and this Mungji was, when I analyse? Nowadays, the pastors are researching about which village was established when. Isn't it? Rev. Dau Ze from Dabak Yang was the one who is researching about the villages of our Sama District but did not know when the Htingnu Kawng was established. That's why, since I am also writing history, when I researched about the time that Htingnu Kawng was established, I think it is around the 1000s. Wait, wait, let me. Transcription (Lu Awng) Moi anhte mungji mung ni gaw shara magup shara tam hkawm, gara shara kaw htuk yang grau mai na ngu tam hkawm ai shaloi oh ra ya nga ai mungji htingnu kawng oh ra kaw kade n de ma grai mu mada re na kahtet mung nau n kahtet katsi mung nau n katsi re na grai nga pyaw na n bung katsi ni mung grai lu ai shara re da. Dai majaw anhte kaji kawoi ni dai shara kaw lata la na htingnu kawng kaw e mare de ai da. Mare de na nga hkrat wa yang she kadai mung kade du, anhte na du gaw dai mungji du zau awng ya doi ling naw nga ai gaw. Doi ling naw nga ai dai ni re gaw, dai ni hpe mungji du ni she bungli galaw shingjawng, oh ra shadan ni mung shanhte na du ni na yi hkyen shingjawng yang mung ndai mungji ga na ni chyu chyu dang mat da, yi hkyen shingjawng yang mung dang mat nta galaw shingjawng yang mung mungji ni shawng dang mat re na she dang chyu dang, lani mi gaw yi wa bai galaw shingjawng sai da. Du ni na yi wa bai galaw shingjawng sai da, ndai mungji bu ni dang mat re na dang chyu dang na shanhte ndang na gaya na shanhte gaw myit magaw nna majan gasat na kadai n chye ai sha i ndai lagu nna ndai mungji bu hpe e lagu sat na maw ai da. Shing re nna she lagu sat kau na maw nna lana de mi gaw oh ra htingni kawng na ngu gaw oh mare jahtum le lung wa yang du ai dai lam gaw oh ra shanhte wa ai lam ang ai nre i, lam kaba law de lung wa ai lam re, e dai hku na she jau jau sa, moi na ni gaw yi galaw sha jan du jang she yi de na wa ai gaw. Shaloi she jau jau shanhte na plan gaw ndai nam kaw makoi nga na sumup kaw makoi nga na she shanhte 1, 2 ngu la na she yi de na ni yi wa na yan re wa yang she wa sai i nga ahtum ai hte shingdu de na kahtam na jasat sharu kau na hku re da. Dai hku ngu myit ai wa she yan wa sai da dai shanhte sa makoi nga sai da. Mungji mung na ni e sat kau na hku na yi wa na lam yi sa wa ai na bai wa ai lam de e shanhte makoi taw nga yang she wa sai da kaja wa. Kaja wa yi dan na wa sai da, oh ra ni gaw hpa n chye ai, wa yang she gaw de langai mi lawm ai da yaw, gaw de langai mi lawm ai wa she dai lam hkawm yang dai oh ra moi gaw htum hpau prat re nrai, htum hpau prat re nga wuntsi lang ai prat, wuntsi manam ai zen ai ni gaw dai na de gaw aw lak lai ai hpyen du ai nga myit nna yawng akatsi nga na myit sha re hkawm na shaga mung nshaga hkat mat masai da. Shaloi gaw mana langai mi wa she *shaw shi nanra * shaw shi nan ra ngu ai gaw jinghpaw ga hku nga yang wuntsi manam ai nga da. Dum mat na sai ngu na shanhte gaw kaja wa sha shing nga tsun ai hte n kau mi gaw hto de, lai mat wa ai ni gaw hto chyang mat wa nre i, nkau mi gaw dai kaw mahka taw nga ai dai kaw she hpyen ni dai kaw shang na, nkau mi gaw le de kahtam hkrat wa, nkau mi hto de kahtam hkrat wa rai, kahtam hkrai kahtam hkat na, kahtam hkrai kahtam, kahtam hkrai kahtam na she kade ya mi kahtam sat ai mi re yi hku lai wa, mungji ni a yi hku lai wa yang yi hku lai wa yang mung mam yi ni majoi mi hkyen kabai kau da da. Mana ndai ni sha na anhte dang sha ai ngu na wat yi ni majoi hkyen kau da, hpa mu hpa gasat re na di kau da na shanhte shadan ga de wa mat na she mungji ni bai shadan ni e bai gasat ai da. Shadan ni e bai gasat yang gaw oh ra mam yi i, mam yi hku ga lai wa jang e mana mung e mana ngu na nhtu hte ning di kahtam kau na lai ai da. Shingrai na gasat hkat na she majan gasat hkat na karai n gasat hkat shi yang she mwi jang n kau mi gaw dai manang ni majan gasat nga ai le i, majan gasat nga ai ohra de hkum tsai ni shadan ni e naw gasat ra ai nrai dai ni e gasat na bawng taw nga yang she mwi jang nkau mi gaw majan gasat na yawng si mat ma yang gaw mwi jang n lu htum mat na ngu na nkau mi hto miwa ga de hprawng ai da. Miwa ga de hprawng ai gaw ndai la 6 re yen nau ni kaw na matu lakung dai de hprawng mat ai le, miwa ga de hprawng mat ai, ya ban prat 3 re jang ndai ga de yu wa na bai dai miwa n kaja ai dai ni du ai kaw na ndai de bai hprawng hkrat wa na bai kahkyin mat ai. Majan byin nna dai hku mam yi ni e gaw nhkyen ya ai da. Re nna she maumwi gaw dai kaw htum sai reitim mung moi na ni ning nga tsun ai, ndai shadan ni gaw da mungji ni hte majan gasat yang e man yi hkyen ai majaw mam kade lu tim nlaw sha hkraw ai da yaw. Nye kanau kawja dai de num wa ai dai, e bawk e moi na ni tsun ai teng sam ai, mam 200 lu timmung oh mam nnan karai n lu yang ma mat sha arai nga ai, moi na ni tsun ai mam yi hkyen na nse n rawng ai nga grai jaw nga, anhte htingnu kawng ga gaw mam 100, 200 nga gaw sahte re sai yaw, sahte mam dang 60, 70 sha lu tim oh mam nnan bai lu sha hkra lu sha hkra hkra, moi gaw jak hte nhtu sha ai le, sharam na sha bye 2 bye 3 sha htu sha ai mi, jahpawt jau jau rawt, n kau ni gaw shat shadu, nkau mi gaw mamhtu re nna she yi de bai yawng yan mat wa wa re grai law sha ai da, nse nga ai da. Ya du hkra masha ni moi na dinggai dingla ni hkai taw nga ai hte ya anhte kaba wa ai ni bai maram yu ai shaloi dai hku byin taw nga ai da. mam numla byawng mat, nse n nga mat ai da. Shing re na majan gasat hkat mat ai gaw oh htingnu kawng made de ai tsun sai i, aw dai majan gasat hkat ai gaw kade ning e ang ai i nga yang she, AD 1806 ning hta ang ai, dai shadan ni hte mungji ni majan byin ai, AD 1806 ning re yang gaw htingnu kawng mare de ai gaw ngai wa sawn yu ai hpang gaw 1680 ning anhte htingnu kawng mare de ai gaw 1680 ning re yang she , shadan ni hte mungji ni majan gasat ai gaw 1806 ning nga yang gaw dai gaw hpang jahtum na gasat ai ga rai nga. Gasat sai ga re nga dai shadan ni hte oh ra shadan ni hte na majan le i, dai gasat ai kaw e kadai dai lawm ai garum lawm ai i nga yang e sumlut ni garum lawm ai da. Sumlut ni gasat garum ai majaw sumlut ni hpe e mungji ga daw mi nignhpawt mare hpe e garan jaw kau na dai ni du hkra kahpu kanau re na nga taw nga ai da. Sumlut ni hte mwi jang ni shanhte sadung ga de yu wa yang mung hpu ja gun nna mwi jang ni a nta kaw hpu gun shang na kahpu kanau ngu ga ngu na ja jaw hkat ai re da. Dai majan gasat ai gaw ngai sawn yu ai shaloi i dai hkum tsai ni hte e n dai mungji ni majan gasat hkat ai gaw ya ndai hku oh ra hpung sara ni ndai hku kahtawng gara kaw kade ning mi kahtawng de ai nga nrai. Anhte sama ginwang na kahtawng de ai nga dai kaw e labau sagawn ai gaw oh Hpung Up sara Dau Ze dabak yang na re da, retim htingnu kawng gaw galoi de ai re n chye ai da. Dai majaw ngai gaw labau ma ka ai re majaw htingnu kawng na mare de ai labau sagawn yang she kade ning daram re i nga yang, majan gasat hkat ai gaw.. Language as given: Jinghpaw

Format: Digitised: no Media: Audio

Identifier: KK1-0879

Identifier (URI): http://catalog.paradisec.org.au/repository/KK1/0879

Language: Kachin

Language (ISO639): kac

Rights: Open (subject to agreeing to PDSC access conditions)

Subject: Kachin language

Subject (ISO639): kac

Subject (OLAC): language_documentation

text_and_corpus_linguistics

Table Of Contents (URI): http://catalog.paradisec.org.au/repository/KK1/0879/KK1-0879-A.wav

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http://catalog.paradisec.org.au/repository/KK1/0879/KK1-0879-B.wav

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http://catalog.paradisec.org.au/repository/KK1/0879/KK1-0879-A.eaf

Type (DCMI): Sound

Type (OLAC): primary_text

OLAC Info

Archive: Pacific And Regional Archive for Digital Sources in Endangered Cultures (PARADISEC)

Description: http://www.language-archives.org/archive/paradisec.org.au

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OaiIdentifier: oai:paradisec.org.au:KK1-0879

DateStamp: 2021-07-23

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Search Info
Citation: Keita Kurabe (compiler); Keita Kurabe (depositor); M. Lu Htoi (speaker). 2017. Pacific And Regional Archive for Digital Sources in Endangered Cultures (PARADISEC).
Terms: area_Asia country_MM dcmi_Sound iso639_kac olac_language_documentation olac_primary_text olac_text_and_corpus_linguistics

Inferred Metadata
Country: Myanmar
Area: Asia

http://www.language-archives.org/item.php/oai:paradisec.org.au:KK1-0879
Up-to-date as of: Fri Sep 29 1:56:21 EDT 2023

Metadata
Title:		Mungji Mung hte shadan Hkum Tsai ni majan kasat ai lam (The battle between Mungji Mung and Hkum Tsai) with English translation
Access Rights:		Open (subject to agreeing to PDSC access conditions)
Bibliographic Citation:		Keita Kurabe (collector), Keita Kurabe (depositor), M. Lu Htoi (speaker), 2017. Mungji Mung hte shadan Hkum Tsai ni majan kasat ai lam (The battle between Mungji Mung and Hkum Tsai) with English translation. X-WAV/MPEG/XML. KK1-0879 at catalog.paradisec.org.au. https://dx.doi.org/10.4225/72/5989e6159d3d1
Contributor (compiler):		Keita Kurabe
Contributor (depositor):		Keita Kurabe
Contributor (speaker):		M. Lu Htoi
Coverage (Box):		northlimit=27.331; southlimit=23.137; westlimit=95.335; eastlimit=98.498
Coverage (ISO3166):		MM
Date (W3CDTF):		2017-02-12
Date Created (W3CDTF):		2017-02-12
Description:		Translation (Gun Mai) A long time ago, when we Mung Ji people had been looking for a good and suitable land everywhere, we found a place what we are seeing now, Htingnu Kawng (Hall Elevation) that could see all around sides. Since the place was not too hot and also not too cold, it was a very good place to live and also always got fresh air. Thus, our ancestors chose the place and established a village in the Htingnu Kawng. After they established the village and had been living, there were respective hereditary chiefs. Our hereditary chiefs were Mungji chiefs, Zau Awng, and Doi Ling. Doi Ling is still alive now. They were our chiefs. Mungji chiefs were in the competition of working. When Shadan people made a competition of harvest field of their chief, people from Mungji land used to win the competition. Also in the competition of building a house, people from Mungji land used to win. One day, they made a competition of building a field hut. In that competition of building the field hut of the chief, the Mungji people won again and again. Because the Shadan people lost in the competitions and shied, they secretly planned to fight and kill the Mungji people. After they planned, one evening, there was a road located at the end of the village, which was what Shadan people usually used to return home. It was the main road that was the way to go to Na Hpaw mountain. In the past, people worked in the field for livelihood and just used to return after getting dark. The plan of the Shadan people was to hide early in the jungle and to count 1, 2, and kill the Mungji people from the back with the sword when the Mungji people returned from the field and got in their hiding place. They hid as planned and the Mungji people were also returning from the field. It was to kill the Mungji people on the way to return home from the field. When they were hiding, the Mungji people also returned home then. When the Mungji people were returning home, there was a fool in the group. It was the traditional rifle era in the past. Isn't it? Some smart guys got gun powder smell and they understood that the enemy has arrived so they silently walked. At that time, a fool said that "Shaw shi nanra." Shaw shi nanra meant 'I got the gun powder smell." Thus, the Shadan people thought that the people were aware of them. Some of them were already ahead of the road and some of them were in the middle. The enemy, the Shadan people entered in the middle and fought with the swords between the two groups. Some fought one side and some fought the other side. They continuously fought between them even did not know it was how many days. If the Shadan people crossed the field of Mungji, they cut and destroyed all the paddies. The Shadan people said that "They eat these and bully us." So, they cut and destroyed all the paddies. They killed whatever they saw. Then, the Shadan people returned their land. The Mungji people fought again against the Shadan people. When they fought the Shadan people, they also passed the paddy field of Shadan and they just made the paddies like this and like that. They were fighting like that. When other people were fighting, some Mwi Jang ran away to China because they worried that the Mwi Jang generations would be ended if everybody was killed. The one that ran away to China was Ma Tu, the fourth son among six brothers. After three generations, they came back here when the bad Chinese arrived there. Although there was fighting, the paddies were not cut and destroyed. The story is ended here. But, the ancestors said that since the Shadan people destroyed the paddies when they fought with the Mungji people, they never sufficient to eat no matter how much they had the paddy. My younger sister, Kaw Ja, who married in Shadan land said that "Sister, I think it is true what the ancestors said. Even though we got even 200 buskets of rice, it ran out before we get the new rice again. May be it is true what the ancestors said that Shadan people have no good fortune in rice production because they cut and destroyed the paddy field." In our Htingnu Kawng, if you had 100/200 buskets of rice, you were a wealthy person. Even though you had only 60/70 buskets of rice, you have enough to eat until you got the new rice again. We did not use a rice milling machine in the past. We saved rice and only 2/3 bye (a measurement unit that is used in Myanmar) used to mill by hands. We waked up very early. Some cooked rice and some milled the rice and then went to the field. It was very sufficient to eat. Until today, when we compare between what our ancestors told us and what we analyse today, it happens so. There was no longer good fortune in rice production. Have I told you how the Htingnu Kawng village was established? The war between Mungji and Shadan people was in AD 1806. And, the time that the Htingnu Kawng village was established was, when I analyse it, in AD 1680. Since the war between Mungji and Shadan people was in 1806, it was the last war between them. It was the last war with the Shadan people. Sumlut helped in the war with the Shadan people. Because Sumlut helped in the war, they gave half of Mungji land, Numhpawt village, and living together as brothers until today. It were Sumlut and Mwi Jang. When they came to Sadung land, they brought hpuja (traditional gifts) to the Mwijang house and made relationships as brothers. The end. The time of war between Hkum Tsai Yang and this Mungji was, when I analyse? Nowadays, the pastors are researching about which village was established when. Isn't it? Rev. Dau Ze from Dabak Yang was the one who is researching about the villages of our Sama District but did not know when the Htingnu Kawng was established. That's why, since I am also writing history, when I researched about the time that Htingnu Kawng was established, I think it is around the 1000s. Wait, wait, let me. Transcription (Lu Awng) Moi anhte mungji mung ni gaw shara magup shara tam hkawm, gara shara kaw htuk yang grau mai na ngu tam hkawm ai shaloi oh ra ya nga ai mungji htingnu kawng oh ra kaw kade n de ma grai mu mada re na kahtet mung nau n kahtet katsi mung nau n katsi re na grai nga pyaw na n bung katsi ni mung grai lu ai shara re da. Dai majaw anhte kaji kawoi ni dai shara kaw lata la na htingnu kawng kaw e mare de ai da. Mare de na nga hkrat wa yang she kadai mung kade du, anhte na du gaw dai mungji du zau awng ya doi ling naw nga ai gaw. Doi ling naw nga ai dai ni re gaw, dai ni hpe mungji du ni she bungli galaw shingjawng, oh ra shadan ni mung shanhte na du ni na yi hkyen shingjawng yang mung ndai mungji ga na ni chyu chyu dang mat da, yi hkyen shingjawng yang mung dang mat nta galaw shingjawng yang mung mungji ni shawng dang mat re na she dang chyu dang, lani mi gaw yi wa bai galaw shingjawng sai da. Du ni na yi wa bai galaw shingjawng sai da, ndai mungji bu ni dang mat re na dang chyu dang na shanhte ndang na gaya na shanhte gaw myit magaw nna majan gasat na kadai n chye ai sha i ndai lagu nna ndai mungji bu hpe e lagu sat na maw ai da. Shing re nna she lagu sat kau na maw nna lana de mi gaw oh ra htingni kawng na ngu gaw oh mare jahtum le lung wa yang du ai dai lam gaw oh ra shanhte wa ai lam ang ai nre i, lam kaba law de lung wa ai lam re, e dai hku na she jau jau sa, moi na ni gaw yi galaw sha jan du jang she yi de na wa ai gaw. Shaloi she jau jau shanhte na plan gaw ndai nam kaw makoi nga na sumup kaw makoi nga na she shanhte 1, 2 ngu la na she yi de na ni yi wa na yan re wa yang she wa sai i nga ahtum ai hte shingdu de na kahtam na jasat sharu kau na hku re da. Dai hku ngu myit ai wa she yan wa sai da dai shanhte sa makoi nga sai da. Mungji mung na ni e sat kau na hku na yi wa na lam yi sa wa ai na bai wa ai lam de e shanhte makoi taw nga yang she wa sai da kaja wa. Kaja wa yi dan na wa sai da, oh ra ni gaw hpa n chye ai, wa yang she gaw de langai mi lawm ai da yaw, gaw de langai mi lawm ai wa she dai lam hkawm yang dai oh ra moi gaw htum hpau prat re nrai, htum hpau prat re nga wuntsi lang ai prat, wuntsi manam ai zen ai ni gaw dai na de gaw aw lak lai ai hpyen du ai nga myit nna yawng akatsi nga na myit sha re hkawm na shaga mung nshaga hkat mat masai da. Shaloi gaw mana langai mi wa she shaw shi nanra shaw shi nan ra ngu ai gaw jinghpaw ga hku nga yang wuntsi manam ai nga da. Dum mat na sai ngu na shanhte gaw kaja wa sha shing nga tsun ai hte n kau mi gaw hto de, lai mat wa ai ni gaw hto chyang mat wa nre i, nkau mi gaw dai kaw mahka taw nga ai dai kaw she hpyen ni dai kaw shang na, nkau mi gaw le de kahtam hkrat wa, nkau mi hto de kahtam hkrat wa rai, kahtam hkrai kahtam hkat na, kahtam hkrai kahtam, kahtam hkrai kahtam na she kade ya mi kahtam sat ai mi re yi hku lai wa, mungji ni a yi hku lai wa yang yi hku lai wa yang mung mam yi ni majoi mi hkyen kabai kau da da. Mana ndai ni sha na anhte dang sha ai ngu na wat yi ni majoi hkyen kau da, hpa mu hpa gasat re na di kau da na shanhte shadan ga de wa mat na she mungji ni bai shadan ni e bai gasat ai da. Shadan ni e bai gasat yang gaw oh ra mam yi i, mam yi hku ga lai wa jang e mana mung e mana ngu na nhtu hte ning di kahtam kau na lai ai da. Shingrai na gasat hkat na she majan gasat hkat na karai n gasat hkat shi yang she mwi jang n kau mi gaw dai manang ni majan gasat nga ai le i, majan gasat nga ai ohra de hkum tsai ni shadan ni e naw gasat ra ai nrai dai ni e gasat na bawng taw nga yang she mwi jang nkau mi gaw majan gasat na yawng si mat ma yang gaw mwi jang n lu htum mat na ngu na nkau mi hto miwa ga de hprawng ai da. Miwa ga de hprawng ai gaw ndai la 6 re yen nau ni kaw na matu lakung dai de hprawng mat ai le, miwa ga de hprawng mat ai, ya ban prat 3 re jang ndai ga de yu wa na bai dai miwa n kaja ai dai ni du ai kaw na ndai de bai hprawng hkrat wa na bai kahkyin mat ai. Majan byin nna dai hku mam yi ni e gaw nhkyen ya ai da. Re nna she maumwi gaw dai kaw htum sai reitim mung moi na ni ning nga tsun ai, ndai shadan ni gaw da mungji ni hte majan gasat yang e man yi hkyen ai majaw mam kade lu tim nlaw sha hkraw ai da yaw. Nye kanau kawja dai de num wa ai dai, e bawk e moi na ni tsun ai teng sam ai, mam 200 lu timmung oh mam nnan karai n lu yang ma mat sha arai nga ai, moi na ni tsun ai mam yi hkyen na nse n rawng ai nga grai jaw nga, anhte htingnu kawng ga gaw mam 100, 200 nga gaw sahte re sai yaw, sahte mam dang 60, 70 sha lu tim oh mam nnan bai lu sha hkra lu sha hkra hkra, moi gaw jak hte nhtu sha ai le, sharam na sha bye 2 bye 3 sha htu sha ai mi, jahpawt jau jau rawt, n kau ni gaw shat shadu, nkau mi gaw mamhtu re nna she yi de bai yawng yan mat wa wa re grai law sha ai da, nse nga ai da. Ya du hkra masha ni moi na dinggai dingla ni hkai taw nga ai hte ya anhte kaba wa ai ni bai maram yu ai shaloi dai hku byin taw nga ai da. mam numla byawng mat, nse n nga mat ai da. Shing re na majan gasat hkat mat ai gaw oh htingnu kawng made de ai tsun sai i, aw dai majan gasat hkat ai gaw kade ning e ang ai i nga yang she, AD 1806 ning hta ang ai, dai shadan ni hte mungji ni majan byin ai, AD 1806 ning re yang gaw htingnu kawng mare de ai gaw ngai wa sawn yu ai hpang gaw 1680 ning anhte htingnu kawng mare de ai gaw 1680 ning re yang she , shadan ni hte mungji ni majan gasat ai gaw 1806 ning nga yang gaw dai gaw hpang jahtum na gasat ai ga rai nga. Gasat sai ga re nga dai shadan ni hte oh ra shadan ni hte na majan le i, dai gasat ai kaw e kadai dai lawm ai garum lawm ai i nga yang e sumlut ni garum lawm ai da. Sumlut ni gasat garum ai majaw sumlut ni hpe e mungji ga daw mi nignhpawt mare hpe e garan jaw kau na dai ni du hkra kahpu kanau re na nga taw nga ai da. Sumlut ni hte mwi jang ni shanhte sadung ga de yu wa yang mung hpu ja gun nna mwi jang ni a nta kaw hpu gun shang na kahpu kanau ngu ga ngu na ja jaw hkat ai re da. Dai majan gasat ai gaw ngai sawn yu ai shaloi i dai hkum tsai ni hte e n dai mungji ni majan gasat hkat ai gaw ya ndai hku oh ra hpung sara ni ndai hku kahtawng gara kaw kade ning mi kahtawng de ai nga nrai. Anhte sama ginwang na kahtawng de ai nga dai kaw e labau sagawn ai gaw oh Hpung Up sara Dau Ze dabak yang na re da, retim htingnu kawng gaw galoi de ai re n chye ai da. Dai majaw ngai gaw labau ma ka ai re majaw htingnu kawng na mare de ai labau sagawn yang she kade ning daram re i nga yang, majan gasat hkat ai gaw.. Language as given: Jinghpaw
Format:		Digitised: no Media: Audio
Identifier:		KK1-0879
Identifier (URI):		http://catalog.paradisec.org.au/repository/KK1/0879
Language:		Kachin
Language (ISO639):		kac
Rights:		Open (subject to agreeing to PDSC access conditions)
Subject:		Kachin language
Subject (ISO639):		kac
Subject (OLAC):		language_documentation
Subject (OLAC):		text_and_corpus_linguistics
Table Of Contents (URI):		http://catalog.paradisec.org.au/repository/KK1/0879/KK1-0879-A.wav
		http://catalog.paradisec.org.au/repository/KK1/0879/KK1-0879-A.mp3
		http://catalog.paradisec.org.au/repository/KK1/0879/KK1-0879-B.mp3
		http://catalog.paradisec.org.au/repository/KK1/0879/KK1-0879-B.wav
		http://catalog.paradisec.org.au/repository/KK1/0879/KK1-0879-B.eaf
		http://catalog.paradisec.org.au/repository/KK1/0879/KK1-0879-A.eaf
Type (DCMI):		Sound
Type (OLAC):		primary_text
OLAC Info
Archive:		Pacific And Regional Archive for Digital Sources in Endangered Cultures (PARADISEC)
Description:		http://www.language-archives.org/archive/paradisec.org.au
GetRecord:		OAI-PMH request for OLAC format
GetRecord:		Pre-generated XML file
OAI Info
OaiIdentifier:		oai:paradisec.org.au:KK1-0879
DateStamp:		2021-07-23
GetRecord:		OAI-PMH request for simple DC format
Search Info
Citation:		Keita Kurabe (compiler); Keita Kurabe (depositor); M. Lu Htoi (speaker). 2017. Pacific And Regional Archive for Digital Sources in Endangered Cultures (PARADISEC).
Terms:		area_Asia country_MM dcmi_Sound iso639_kac olac_language_documentation olac_primary_text olac_text_and_corpus_linguistics
Inferred Metadata
Country:		Myanmar
Area:		Asia